The Gospel According to John (American Standard Version, 1901) · 4 of 37 · tr. American Standard Version (1901)
3:2-3:25
[3:2] the same came unto him by night, and said to him, Rabbi, we know that thou art a teacher come from God; for no one can do these signs that thou doest, except God be with him.
[3:3] Jesus answered and said unto him, Verily, verily, I say unto thee, Except one be born anew, he cannot see the kingdom of God.
[3:4] Nicodemus saith unto him, How can a man be born when he is old? can he enter a second time into his mother’s womb, and be born?
[3:5] Jesus answered, Verily, verily, I say unto thee, Except one be born of water and the Spirit, he cannot enter into the kingdom of God.
[3:6] That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.
[3:7] Marvel not that I said unto thee, Ye must be born anew.
[3:8] The wind bloweth where it will, and thou hearest the voice thereof, but knowest not whence it cometh, and whither it goeth: so is every one that is born of the Spirit.
[3:9] Nicodemus answered and said unto him, How can these things be?
[3:10] Jesus answered and said unto him, Art thou the teacher of Israel, and understandest not these things?
[3:11] Verily, verily, I say unto thee, We speak that which we know, and bear witness of that which we have seen; and ye receive not our witness.
[3:12] If I told you earthly things and ye believe not, how shall ye believe if I tell you heavenly things?
[3:13] And no one hath ascended into heaven, but he that descended out of heaven, even the Son of man, who is in heaven.
[3:14] And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up;
[3:15] that whosoever believeth may in him have eternal life.
[3:16] For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life.
[3:17] For God sent not the Son into the world to judge the world; but that the world should be saved through him.
[3:18] He that believeth on him is not judged: he that believeth not hath been judged already, because he hath not believed on the name of the only begotten Son of God.
[3:19] And this is the judgment, that the light is come into the world, and men loved the darkness rather than the light; for their works were evil.
[3:20] For every one that doeth evil hateth the light, and cometh not to the light, lest his works should be reproved.
[3:21] But he that doeth the truth cometh to the light, that his works may be made manifest, that they have been wrought in God.
[3:22] After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized.
[3:23] And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized.
[3:24] For John was not yet cast into prison.
[3:25] There arose therefore a questioning on the part of John’s disciples with a Jew about purifying.
Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.
The passage structures reality around an ontological opposition: flesh vs. spirit (v. 6), light vs. darkness (vv. 19-21), with the two realms producing different kinds of persons and different fates.
The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.
Light functions as the operative symbol of divine presence and revelation throughout vv. 19-21: 'the light is come into the world,' those who do truth 'come to the light' so their works are 'made manifest.'
The doctrine that the divine or a spiritual principle takes on a specific, bounded material or bodily form — descending from an unconditioned state into individual, corporeal existence — as a discrete act rather than a diffuse pervading presence. The Christian Word made flesh, the Hindu avatara, the Egyptian pharaoh as living Horus, the Vajrayana tulku. Distinct from divine_immanence (the general claim that the divine pervades all of creation diffusely, not a specific embodiment-event) and separation_from_source (the felt exile FROM origin, the opposite motion) in describing a specific, individuated descent INTO a particular body or form.
The Son 'descended out of heaven' (v. 13) and was 'sent into the world' (v. 17) — a specific, individuated descent from an unconditioned heavenly state into the material world as a discrete act.
The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.
God is depicted as actively loving, giving, and sending the Son with a specific salvific purpose (vv. 16-17), a personal and dynamic reality rather than an abstract principle.
Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.
The central teaching — that an old man must be 'born again' as though entering a mother's womb a second time (v. 4) — uses deliberate contradiction and riddle to destabilise ordinary understanding and provoke deeper insight.